"If a man tells his secrets to his wife, she will bring him into the way of Satan." "A woman never brings a man into the right way." "Men who listen to what women say, are counted as women."
It is significant that in the four hundred and fifty-five pages of Burton"s book, which includes over four hundred proverbs and tales, there are only half a dozen brief references to women, and those are sneers.
AFRICAN AMAZONS
As I have had occasion to remark before, African women lack the finer feminine qualities, both bodily and mental, wherefore even if an African man were able to feel sentimental love he could not find an object to bestow it on. An incident related by Du Chaillu (_Ashango Land_, 187) ill.u.s.trates the martial side of African femininity. A married man named Mayolo had called another man"s wife toward him. His own wife, hearing of this, got jealous, told him the other must be his sweetheart, and rushed out to seek her rival. A battle ensued:
"Women"s fights in this country always begin by their throwing off their _dengui_--that is, stripping themselves entirely naked. The challenger having thus denuded herself, her enemy showed pluck and answered the challenge by promptly doing the same; so that the two elegant figures immediately went at it literally tooth and nail, for they fought like cats, and between the rounds reviled each other in language the most filthy that could possibly be uttered. Mayolo being asleep in his house, and no one seeming ready to interfere, I went myself and separated the two furies."
In Dahomey, as everybody knows, the bellicose possibilities of the African woman have been utilized in forming bands of Amazons which are described as "the flower of the army." They are made up of female captives and other women, wear special uniforms, and in battle are credited with even greater ferocity than the men. These women are Amazons not of their own accord but by order of the king. But in other parts of Africa there is reason to believe that bands of self-const.i.tuted female warriors have existed at various times.
Diodorus Siculus, who lived in the time of Julius Caesar, says that on the western coast of Libya (Africa) there used to live a people governed by women, who carried on wars and the government, the men being obliged to do domestic work and take care of the children. In our time Livingstone found in the villages of the Bechuanas and Banyas that men were often badly treated by the women, and the eminent German anthropologist Bastian says(_S.S._, 178) that in "the Soudan the power of the women banded together for mutual protection is so great that men are often put under ban and obliged to emigrate." Mungo Park described the curious bugaboo(_mumbo-jumbo_)by means of which the Mandingo negroes used to keep their rebellious women in subjection.
According to Bastian, a.s.sociations for keeping women in subjection are common among men along the whole African West Coast. The women, too, have their a.s.sociations, and at their meetings compare notes on the meanness and cruelty of their husbands. Now it is easy to conceive that among tribes where many of the men have been killed off in wars the women, being in a great majority, may, for a time at least, turn the tables on the men, a.s.sume their weapons and make them realize how it feels to be the "inferior s.e.x." For this reason Bastian sees no occasion to share the modern disposition to regard all the Amazon legends as myths.
WHERE WOMAN COMMANDS
If we now return from the West Coast to Eastern Africa we find on the northern confines of Abyssinia a strange case of the subjection of men, which Munzinger has described in his _Ostafrikanische Studien_ (275-338). The Beni Amer are a tribe of Mohammedan shepherds among whom "the s.e.xes seem to have exchanged roles, the women being more masculine in their work." Property is legally held in common, wherefore the men rarely dare to do anything without consulting their wives. In return for this submission they are treated with the utmost contempt:
"For every angry word that the husband utters he is compelled to pay a fine, and perhaps spend a whole rainy night outdoors till he has promised to give his weaker half a camel and a cow. Thus the wife acquires a property of her own, which the husband never is allowed to touch; many women have in this way ruined their husbands and then left them. The women have much _esprit de corps_; if one of them has ground for complaint, all the others come to her aid.... Of course the man is always found in the wrong; the whole village is in a turmoil. This _esprit de corps_ demands that every woman, whether she loves her husband or not, must conceal her love and treat him contemptuously. It is considered disgraceful for her to show her love to her husband. This contempt for men goes so far that if a wife laments the death of her husband who has died without issue, her companions taunt her.... One often hears women abuse their husbands or other men in the most obscene language, even on the street, and the men do not dare to make the least retort." "The wife can at any time return to her mother"s house, and remain there months, sending word to her husband that he may come to her if he cares for her."
NO CHANCE FOR ROMANTIC LOVE
The causes of this singular effeminacy of the men and masculinity of the women are not indicated by Munzinger; but so much is clear that, although the tables are turned, Cupid is again left in the cold. Nor is there any romance in the courtship which leads to such hen-pecked conjugal life:
"The children are often married very early, and engaged earlier still. The bridegroom goes with his companions to fetch his bride; but after having talked with her parents he returns without having seen her. The bride thereafter remains another whole year with her parents.
After its expiration the bridegroom sends women and a camel to bring her to his home; she is taken away with her tent, but the bridal escort is often fooled by the subst.i.tution in the bride"s place of another girl, who allows herself to be taken along, carefully veiled, and after the village has been left behind betrays herself and runs away."
These Beni Amer are of course far superior in culture to the Bushmen, Hottentots, Kaffirs, and West Coast peoples we have been considering so far, having long been in contact with Oriental influences. It is therefore as strange as it is instructive to note that as soon as a race becomes civilized enough to feel a kind of love exalted above mere sensuality, special pains are taken to interpose fresh obstacles, as in the above case, where it is good form to suppress all affection, and where a young man may not see his bride even after engagement.
This last custom seems to be of common occurrence in this part of Africa. Munzinger (387) says of the Kunama: "As among the border peoples engagements are often made at a very early age, after which time bride and bridegroom avoid each other;" and again (147) concerning the region of Ma.s.sua, on the Red Sea:
"From the day of the engagement the young man is obliged to carefully avoid the bride and her mother.
The desire to see her after the engagement is considered very improper, and often leads to a breaking-up of the affair. If the youth meets the girl accidentally, she veils her face and her friends surround her to cover her from the bridegroom"s sight."
PASTORAL LOVE
These attachments are so shallow that if the fortune-teller who is always consulted gives an unfavorable forecast, the engagement is forthwith broken off. It is instructive to note further that the rigid separation of a man from his betrothed serves merely to stifle legitimate love; its object cannot be to prevent improper intimacies, for before engagement the girls enjoy perfect liberty to do what they please, and after engagement they may converse with _anyone except the lover_. As Parkyns (II., 41) tells us, he is never allowed to see his intended wife even for a moment, unless he can bribe some female friend to arrange it so he can get a peep at her by concealing himself; but if the girl discovers him she covers her face, screams, runs away, and hides. This "coyness" is a pure sham. In reality the Abyssinian girl is anything but coy. Munzinger thus describes her character:
"The shepherd girls in the neighborhood of Ma.s.sua always earn some money by carrying water and provisions to the city. The youngest girls are sent there heedlessly, and are often cheated out of more than their money, and therefore they do not usually make the best of wives, being coquettish and very eager for money. The refinements of innocence must not be sought for in this country; they are incompatible with the simple arrangement of the houses and the unrestrained freedom of conversation. No one objects to this, a family"s only anxiety being that the girl should not lose the semblance of virginity.... If a child is born it is mercilessly killed by the girl"s grandmother."
Sentimental admirers of what they suppose to be genuine "pastoral love poetry" will find further food for thought in the following Abyssinian picture from Parkyns (II., 40):
"The boys are turned out wild to look after the sheep and cattle; and the girls from early childhood are sent to fetch water from the well or brook, first in a gourd, and afterward in a jar proportioned to their strength. These occupations are not conducive to the morality of either s.e.x. If the well be far from the village, the girls usually form parties to go thither, and amuse themselves on the road by singing sentimental or love songs, which not unfrequently verge upon the obscene, and indulge in conversation of a similar description; while, during their halt at the well for an hour or so, they engage in romps of all kinds, in which parties of the other s.e.x frequently join. This early license lays the foundation for the most corrupt habits, when at a later period they are sent to the woods to collect fuel."
James Bruce, one of the earliest Europeans to visit the Abyssinians, describes them as living practically in a state of promiscuity, divorce being so frequent that he once saw a woman surrounded by seven former husbands, and there being hardly any difference between legitimacy and illegitimacy. Another old writer, Rev. S. Gobat, describes the Abyssinians as light-minded, having nothing constant but inconstancy itself. A more recent writer, J. Hotten (133-35), explains, in the following sentence, a fact which has often misled unwary observers:
"Females are rarely gross or immodest outwardly, seeing that they need in no way be ashamed of the freest intercourse with the other s.e.x," "Rape is venial, and adultery regards only the husband."
The Christian Abyssinians are in this respect no better than the others, regarding lewd conduct with indifference. But the most startling exhibition of Abyssinian grossness is given by the Habab and Mensa concerning whom Munzinger says (150), that whenever a girl decides to give herself up to a dissolute life "a public festival is arranged, cows are butchered and a night is spent amid song and dances."
The four volumes of Combes and Tamisier on Abyssinia give a vivid idea of the utter absence of s.e.xual morality in that country. With an intelligence rare among explorers they distinguish between love of the senses and love of the heart, and declare that the latter is not to be found in this country. "Abyssinian women love everybody for money and no one gratis." They do not even suspect the possibility of any other kind of love, and the only distinction they make is that a man who pleases them pays less.
"But what one never finds with anyone in Abyssinia is that refined and pure sentiment which gives so much charm to love in Europe. Here the heart is seldom touched; tender words are often spoken, but they are ba.n.a.l and rarely sincere; never do these people experience those extraordinary emotions of which the very remembrance agitates us a long time, those celestial feelings which convert an atheist into a believer. In this country love has all its existence in a moment, having neither a past nor a future."
The authors go so far as to doubt a story they heard of a girl who was said to have committed suicide to escape a hated suitor forced on her; but there is nothing improbable in this, as we know that a strong aversion may exist even where there is no capacity for true love, and the former by no means implies the latter. Jealousy, they found further,
"is practically unknown in Abyssinia," "If jealousy is manifested occasionally by women we must not deceive ourselves regarding the nature of this feeling; when an Abyssinienne envies the love another inspires she is jealous only of the comfort which that love may insure for the other" (II., Chap. V.).
ABYSSINIAN BEAUTY AND FLIRTATION
Abyssinian women are not deficient in a certain sensual kind of beauty. Their fine figures, large black eyes, and white teeth have been admired by many travellers. But Parkyns (II., 5) avers that "though flowers of beauty nowhere bloom with more luxuriance than in Aethiopia, yet, alas! there shines on them no mental sun." They make use of their eyes to great advantage--but not to express soul-love.
What flirtation in this part of the world consists in, may be inferred from Donaldson Smith"s amusing account (245, 270) of a young Boran girl who asked permission to accompany his caravan, offering to cook, bring wood, etc. She was provided with a piece of white sheeting for a dress, but when tired from marching, being unused to so much clothing, she threw the whole thing aside and walked about naked. Her name was Ola. Some time afterward one of the native guides began to make love to Ola:
"I oversaw the two flirting and was highly amused at the manner in which they went about it. It consisted almost entirely in tickling and pinching, each sally being accompanied by roars of laughter. They never kissed, as such a thing is unknown in Africa."
GALLA COa.r.s.eNESS
South of Abyssinia there are three peoples--the Galla, Somali, and Harari--among some of whom, if we may believe Dr. Paulitschke, the germs of true love are to be found. Let us briefly examine them in turn, with Paulitschke"s arguments. Hartmann (401) a.s.signs to the Gallas a high rank among African races, and Paulitschke (_B.z.E_., 51-56) describes them as more intelligent than the Somali, but also more licentious. Boys marry at sixteen to eighteen, girls at twelve to sixteen. The women are compelled to do most of the hard work; wives are often badly treated, and when their husbands get tired of them they send them away. Good friends lend each other their wives, and they also lend them to guests. If a man kills his wife no one minds it. Few Schoa girls are virgins when they marry (_Eth. N. Afr.,_ 195), and the married women are easily led from the path of virtue by small presents. In other parts girls take a pride in preserving their purity, but atone for it by a dissolute life after marriage. Brides are subjected to an obscene examination, and if not found pure are supposed to be legally disqualified from marriage. To avoid the disgrace, the parents bribe the bridegroom to keep the secret, and to a.s.sert the bride"s innocence. A curious detail of Galla courtship consists in the precautions the parents of rich youths have to take to protect them from designing poor girls and their mothers. Often, when the parents of a rich youth are averse to the match, the coy bride goes to their hut, jumps over the surrounding hedge, and remains there enduring the family"s abuse until they finally accept her. To prevent such an invasion--a sort of inverted capture, in which the woman is the aggressor--the parents of rich sons build very high hedges round their houses to keep out girls! Not infrequently, boys and girls are married when only six or eight years old, and forthwith live together as husband and wife.
SOMALI LOVE-AFFAIRS
It is among the neighbors of these Gallas that Paulitschke (30) fancied he discovered the existence of refined love:
"Adult youths and maidens have occasion, especially while tending the cattle, to form attachments. These are of an idealized nature, because the young folks are brought up in a remarkably chaste and serious manner.
The father is proud of his blooming daughter and guards her like a treasure.... In my opinion, marriages among the Western Somals are mostly based on cordial mutual affection. A young man renders homage to his beloved in song. "Thou art beautiful," he sings, "thy limbs are plump, if thou wouldst drink camel"s milk thou wert more beautiful still." The girl, on her part, gives expression to her longing for the absent lover in this melancholy song: "The camel needs good grazing, and dislikes to leave it. My beloved has left the country.
On account of the children of Sahal (the lover"s family), my heart is always so heavy. Others throw themselves into the ocean, but I perish from grief.
Could I but find the beloved.""
What evidence of "idealized" love is there in these poems? The girl expresses longing for an absent man, and longing, as we have seen, characterizes all kinds of love from the highest to the lowest. It is one of the selfish ingredients of love, and is therefore evidence of self-love, not of other-love. As for the lover"s poem, what is it but the grossest sensualism, the usual African apotheosis of fat? Imagine an American lover saying to a girl, "You are beautiful for you are plump, but you would be more beautiful still if you ate more pork and beans"--would she regard this as evidence of refined love, or would she turn her back and never speak to him again? Anthropologists are sometimes strangely nave. We have just seen what kind of "attachments" are formed by African youths and girls while tending cattle; Burton adds to the evidence _(F.F_., 120) by telling us that among the Somali "the bride, as usual in the East, is rarely consulted, but frequent _tete-a-tetes_ at the well and in the bush when tending cattle effectually obviate this inconvenience." "At the wells," says Donaldson Smith (15), "you will see both s.e.xes bathing together, with little regard for decency." They are indeed lower than brutes in their impulses, for the only way parents can save their infant girls from being maltreated is by the practice of infibulation, to which, as Paulitschke himself tells us, the girls are subjected at the early age of four, or even three; yet, even this, he likewise informs us, is not always effectual.
As for the father"s great pride in his daughter, and his guarding her like a treasure, that is, by the concurrent testimony of the authorities, not a token of affection or a regard for virtue, but a purely commercial matter. Paulitschke himself says (30) that while the mother is devoted to her child, "the father pays no attention to it."
On the following page he adds:
"The more well-to-do the father is, and the more beautiful his daughter, the longer he seeks to keep her under the paternal roof, for the purpose of securing a bigger price for her through the compet.i.tion of suitors."
Of the Western Somali tribes at Zayla, Captain J.S. King says[148]
that when a man has fixed his choice on a girl he pays her father $100 to $800. After that
"the proposer is ent.i.tled (on payment of $5 each time) to private interviews with his fiancee to enable him by a closer inspection to judge better of her personal charms. But it frequently happens that the young man squanders all his money on these "interviews" before paying the _dafa_ agreed upon. The girl then (at her parents" instigation) breaks off the match, and her father, when expostulated with, replies that he will not force his daughter"s inclinations. Hence arise innumerable breach-of-promise-of-marriage suits, in which the man is invariably the plaintiff. I have known instances of a girl being betrothed to three or four different men in about a year"s time, their father receiving a certain amount of _dafa_ from each suitor."[149]
Donaldson Smith remarks (12) that Somali women "are regarded merely as goods and chattels. In a conversation with one of my boys he told me that he only owned five camels, but that he had a sister from whom he expected to get much money when he sold her in marriage." The gross commercialism of Somali love-affairs is further ill.u.s.trated by the Ogaden custom (Paulitschke, _E.N.A._, 199) of pouring strong perfumes over the bride in order to stimulate the ardor of the suitor and make him willing to pay more for her--a trick which is often successful.
How, under such circ.u.mstances, Somal marriages can be "mostly based on cordial mutual affection" is a mystery for Dr. Paulitschke to explain.
Burton proved himself a keener observer and psychologist when he wrote (_F.F._, 122), "The Somal knows none of the exaggerated and chivalrons ideas by which pa.s.sion becomes refined affection among the Arab Bedouins and the sons of civilization." I may add what this writer says regarding Somal poetry: